Primary schooling in Ireland is highly denominational, overwhelmingly Roman Catholic, in nature, with a small number of minority faith schools (Protestant and Muslim) and multi-denominational schools. This paper describes the nature of the Irish primary educational system and addresses the implications of this institutional structure for the religious and moral formation of primary school children. It draws on in-depth interviews with school principals, teachers, parents and focus groups undertaken with children themselves to explore the relative role of home and school in the development of religious and secular beliefs. In so doing, it views children as active agents in their own moral development, examining the way they mediate three sets of influences: formal school-based religious instruction; the broader school climate, especially the implicit values and beliefs communicated to students; and the beliefs and practices of their parents and wider family. Religious education in primary schools in Scotland: consensus or uneasy truce? Sheila Riddell, Linda Ahlgren, Gillean McCluskey, Elisabet Weedon, Centre for Research in Education, Inclusion and Diversity, University of Edinburgh  Compared to England, Scotland has a relatively homogeneous primary school system.  State primary schools are controlled by the local authority, and 80% are non-denominational.  Most primary faith schools, about 20%, are Roman Catholic, with only three Episcopalian, one Jewish, and the Scottish Government has recently approved plans for one Muslim primary school in Glasgow.  This paper combines a review of academic literature, policy and statistics, with interviews with key informants, to assess the extent to which the present status quo with regard to the treatment of religion in primary schools reflects a social consensus, or whether tensions and disagreements are evident.  Whilst there appears to be no urgent demand for the abolition of faith schools, there are clear differences between those who believe such schools contribute to the maintenance of religious divisions and those who maintain that these schools make an important contribution to the development of children’s spirituality and therefore should be expanded.  With regard to non-denominational schools, there are disagreements about the extent to which privileged status should be accorded to the traditions of the Church of Scotland, or whether schools should educate children about all world religions and non-religious belief systems, without privileging any belief system.